清淨道論 雜論Visuddhimagga · Miscellany
品末先補兩個判義。經說心正直的聖弟子「得義悅、得文悅、得法相應之悅」——依句義而生的滿足是義悅，依聖典文句而生的是文悅，合說為法相應之悅：連歡喜都被分析到這個地步。天隨念的「緣於諸天」有二義，兩讀並存，論主不強斷。
然後回答那個實際的問題：誰修得起這六門？論主先如實說出高標——這六隨念唯為聖弟子所成就，佛法僧之德對他們明白顯現、他們的戒不毀、捨離慳；五處引證都是對聖弟子說的。然後話鋒一轉：具足清淨戒等德的凡夫也應作意憶念，因為即使只是隨念佛德，心也一定澄淨，鎮伏諸蓋、生起廣大之悅，發起觀，乃至能證阿羅漢果。富沙提婆長老見魔所化的佛形相尚且得喜增觀而證果，何況所緣是真德。
高標立在那裡，門卻開著。六隨念是穩心、淨信、生喜的工程，不是解脫的引擎——汲取激勵，但別把激勵當成抵達，也別把「我很虔誠」攥成新的勳章。
The chapter-end first supplies two interpretive determinations. The discourse says that the noble disciple whose mind is upright “gains satisfaction-in-the-meaning, gains satisfaction-in-the-text, and gains gladness conjoined with the Dhamma.” Contentment arising from the meaning of a phrase is satisfaction-in-the-meaning; contentment arising from the wording of the canonical text is satisfaction-in-the-text; together they are gladness conjoined with the Dhamma. Even gladness is analyzed to this degree. “with reference to the deities” in recollection of deities has two interpretations. Both readings stand; the author does not force a single decision.
It then answers the practical question: who can make these six practices succeed? The author first states the high standard faithfully—these six recollections succeed only for noble disciples, because the qualities of the Buddha, Dhamma, and Saṅgha are clearly manifest to them, their virtue is unbroken, and their generosity is free from stinginess; the five citations are all addressed to noble disciples. Then the direction turns: an ordinary person endowed with such qualities as purified virtue should also bring them to mind. Even merely practicing recollection of the qualities of the Buddha invariably makes the mind serene, suppresses the hindrances, brings abundant gladness, takes up insight, and may even realize Arahantship. Phussadeva-thera saw a Buddha-form fashioned by Māra and still obtained joy, developed insight, and realized the fruit; how much more when the object is an actual quality.
The high standard stands there, yet the door is open. The six recollections are a work of steadying the mind, purifying faith, and generating joy; they are not the engine of liberation. Draw on inspiration without mistaking inspiration for arrival, and do not clutch “I am devout” into a new badge.
節7 〔pp.226–228〕
Yaṃ pana etāsaṃ vitthāradesanāyaṃ: ujugatam ev' assa tasmiṃ samaye cittaṃ hoti Tathāgataṃ ārabbhā ti ādīni vatvā: ujugatacitto kho pana, Mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ¹ pāmojjaṃ, pamuditassa pīti jāyatī ti vuttaṃ. Tattha: iti pi so Bhagavā ti ādīnaṃ atthaṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati atthavedan ti vuttaṃ. Pālim nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati dhammavedan ti. Ubhayavasena labhati dhammūpasaṃhitaṃ pāmojjan ti vuttan ti veditabbaṃ. Yañ ca² devatānussatiyaṃ devatā ārabbhā ti vuttaṃ, taṃ pubbabhāge vā³ devatā ārabbha pavattacittavasena, devatāguṇasadise vā devatābhāvanipphādake guṇe ārabbha pavattacittavasena vuttan ti veditabbaṃ.
Imā pana cha anussatiyo ariyasāvakānaṃ yeva ijjhanti, tesaṃ hi Buddhadhammasaṅghaguṇā pākaṭā honti. Te ca akhaṇḍatādiguṇehi sīlehi, vigatamalamaccherena cāgena, mahānubhāvānaṃ devatānaṃ guṇasadisehi saddhādiguṇehi samannāgatā.
Mahānāma-sutte⁴ ca sotāpannassa nissayavihāraṃ puṭṭhena Bhagavatā sotāpannassa nissayavihāradassanattham eva etā vitthārato kathitā. Gedhasutte⁵ pi: idha, bhikkhave, ariyasāvako Tathāgataṃ anussarati: iti pi so Bhagavā . . . pe . . . ujugatam ev' assa tasmiṃ samaye cittaṃ hoti, nikkhan-
taṃ muttaṃ vuṭṭhitaṃ gedhamhā. Gedho ti kho, bhikkhave, pañcann' etaṃ kāmaguṇānaṃ idh'¹ adhivacanaṃ. Idam pi kho, bhikkhave, ārammaṇaṃ karitvā evam idh' ekacce sattā visujjhantī ti evaṃ ariyasāvakassa anussativasena cittaṃ visodhetvā uttariṃ² paramatthavisuddhi-adhigamatthāya kathitā.
Āyasmatā Mahā-Kaccānena desite Sambādhokāsa-sutte³ pi: acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañ c' idaṃ tena Bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā . . . pe . . . nibbānassa sacchikiriyāya, yad idaṃ cha anussatiṭṭhānāni. Katamāni cha? Idh' āvuso, ariyasāvako Tathāgataṃ anussarati . . . pe . . . evam idh' ekacce sattā visuddhidhammā bhavantī ti evaṃ ariyasāvakass' eva paramatthavisuddhi-dhammatāya okāsādhigamavasena kathitā.
Uposathasutte⁴ pi: kathañ ca, Visākhe, ariyūposatho hoti? Upakkiliṭṭhassa, Visākhe, cittassa upakkamena pariyodapanā hoti. Kathañ ca, Visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, Visākhe, ariyasāvako Tathāgataṃ anussaratī ti evaṃ ariyasāvakass' eva uposathaṃ upavasato cittavisodhanakammaṭṭhānavasena uposathassa mahapphalabhāvadassanatthaṃ kathitā.
Ekādasanipāte⁵ pi: saddho, Mahānāma, ārādhako hoti, no assaddho. Āraddhaviriyo . . . upaṭṭhitasati, samāhito, paññavā, Mahānāma, ārādhako hoti, no duppañño. Imesu kho tvaṃ, Mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttariṃ bhāveyyāsi. Idha tvaṃ, Mahānāma, Tathāgataṃ anussareyyāsi: iti pi so Bhagavā . . . pe . . . Buddho Bhagavā ti . . . . Evaṃ ariyasāvakass' eva: tesaṃ no, bhante, nānāvihārena⁶ viharataṃ ken' assa vihārena viharitabban⁷ ti pucchato vihāradassanatthaṃ kathitā.
Evaṃ sante pi parisuddhasīlādi-guṇasamannāgatena puthujjanenā pi manasikātabbā, anussaraṇavasenā pi⁸ hi Bud-
dhādīnaṃ guṇe anussarato cittaṃ pasīdati yeva, yassānubhāvena nīvaraṇāni vikkhambhetvā¹ uḷārapāmojjo vipassanaṃ ārabhitvā arahattaṃ yeva sacchikareyya, Kaṭakandhakāravāsī² Phussadevatthero viya. So kir' āyasmā Mārena nimmitaṃ Buddharūpaṃ disvā: ayaṃ tāva sarāgadosamoho evaṃ sobhati. Kathaṃ nu kho Bhagavā [na³] sobhati, [so hi⁴] sabbaso vītarāgadosamoho? ti Buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇī ti.
Iti sādhujanapāmojjatthāya kate Visuddhi-Magge samādhibhāvanādhikāre Cha Anussati-Niddeso nāma sattamo paricchedo.
[p.226]
¹ Bʰᵐ dhammapa-. ² Sʰ omits. ³ Bʰᵐ omit. ⁴ See quotation above. ⁵ A. iii, 312.
[p.227]
¹ Sʰᵇ omit. ² Bʰᵐ uttari. ³ A. iii, 314. ⁴ A. i, 206 f. ⁵ A. v, 333. ⁶ P.T.S. ed. ⁰vihārehi. ⁷ P.T.S. ed. vihātabban. ⁸ Sʰᵇ anussava-vasenā pi.
[p.228]
¹ Bʰᵐ ⁰bhitvā. ² Bʰᵐ Kaṭa-andhakāra⁰; Sʰ Kaṭakandaravāsi. See Jāt. iv, 490; vi, 30. ³ Sʰ omits. ⁴ Sʰᵇ Bʰᵐ omit.
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本單元白話為本編自巴利原典之譯疏（tr. mine），譯自公版 PTS 底本。
§7 Pakiṇṇaka-kathā 雜論 〔Vism VII·pp.226–228〕
又，在這幾種〔隨念〕的詳說裡，先說了「緣於如來，他的心在那時就成為正直」等語，然後說：「摩訶男，心已正直的聖弟子得義悅（atthaveda），得文悅（dhammaveda），得法相應之悅（dhammūpasaṃhita-pāmojja）；歡悅的人，喜（pīti）就生起。」
這裡面：依著「彼世尊即是……」等語的意義而生起的滿足（tuṭṭhi），就這一點而說「得義悅」；依著聖典文句而生起的滿足，就這一點而說「得文悅」；應知依這兩者而說「得法相應之悅」。
又，天隨念中所說的「緣於諸天」，應知有二義之說：（甲）依前分緣於諸天而轉起的心而說；或者（乙）依緣於與諸天德性同分的、能成就天界之德而轉起的心而說。
然而，這六隨念唯為聖弟子（ariyasāvaka）所成就，因為佛、法、僧的德性對他們是明白顯現的。而且他們具足了不毀等德性的戒，具足了已離慳垢的捨，具足了與大威神諸天的德性同分的信等德性。
又，在〈摩訶男經〉中，世尊被問到入流者（sotāpanna）的依止住（nissaya-vihāra），正是為了顯示入流者的依止住，才把這幾種〔隨念〕詳細地說了出來。
〈貪求經〉中也說：「諸比丘，這裡，聖弟子憶念如來：『彼世尊即是……』乃至（廣說如前）……他的心在那時就成為正直，出離、解脫、超出於貪求。諸比丘，所謂『貪求』，這裡是五欲（pañca kāmaguṇā）的異名。諸比丘，以此為所緣，這裡有一類有情就這樣得清淨。」——這是為了讓聖弟子以隨念之方式淨其心、進而證得更上的第一義之清淨而說的。
具壽摩訶迦旃延所說的〈窄處開徑經〉中也說：「稀有啊，賢友！未曾有啊，賢友！那位知者、見者、阿羅漢、正等覺的世尊，竟能於窄處覺悟到開徑，為令有情清淨……乃至（廣說如前）……為證得涅槃——這就是六隨念處。哪六種呢？賢友，這裡，聖弟子憶念如來……乃至（廣說如前）……這裡有一類有情就這樣成為具清淨之法者。」——這是就唯有聖弟子才有第一義清淨之法性，依得徑之方式而說的。
〈布薩經〉¹中也說：「毘舍佉，怎樣才是聖布薩（ariyūposatha）呢？毘舍佉，已被染污的心，由於策勵而得遍淨。毘舍佉，已被染污的心怎樣由於策勵而得遍淨呢？毘舍佉，這裡，聖弟子憶念如來。」——這是就唯有聖弟子受持布薩時的淨心業處（citta-visodhana-kammaṭṭhāna）之方式，為顯示布薩有大果報而說的。
〈十一集〉²中也說：「摩訶男，有信的人是成就者，無信的人不是。精進已發的……念已現前的、定已得的、慧已有的，摩訶男，是成就者，劣慧的人不是。摩訶男，你就安住在這五法上，更應當修習六法。摩訶男，這裡，你應當憶念如來：『彼世尊即是……』乃至（廣說如前）……『……佛、世尊。』……」——這也是就唯有聖弟子而說的：那位發問的人問「尊者，我們這些以種種住法（nānā-vihāra）而住的人，應當以哪一種住而住呢？」，為了向他顯示所住，才這樣說。
雖然如此，具足清淨戒等德性的凡夫（puthujjana）也應作意憶念〔這六隨念〕。因為即使只是以隨念之方式憶念佛等之德，心也一定會澄淨；憑這〔澄淨〕的威力鎮伏諸蓋，生起廣大之悅，發起觀（vipassanā），乃至能證得阿羅漢果——就像住在黑闇林的富沙提婆長老那樣。
相傳，那位具壽見到魔所幻化的佛形相，便想：「這個尚且是有貪、有瞋、有癡的，卻這樣光輝；那麼世尊豈不〔更〕光輝？³蓋祂全然遠離貪、瞋、癡。」他這樣以佛陀為所緣而得喜，增長觀，終於證得阿羅漢果。
如是，於為令善人歡喜而造之《清淨道論》中， 於〈定修習品〉中， 名為〈六隨念門〉者， 為第七品。
註
¹ 〈布薩經〉（Uposatha-sutta）：《增支部》三集之經；布薩謂僧眾半月集會誦戒之日，「聖布薩」（ariyūposatha）則謂以隨念策勵而令染心遍淨者。
² 〈十一集〉：《增支部》之十一集，本論此處自標集名而不標經名。
³ 此反詰句之否定詞在底本為編者方括所補；若無此字，句之極性即倒轉而成「世尊不光輝」。今從補字之讀。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine), made from the public-domain PTS text.
§7 Pakiṇṇaka-kathā, Miscellany Discussion 〔Vism VII·pp.226–228〕
Further, in the detailed teaching of these [recollections], after such statements as “with reference to the Tathāgata, at that time the practitioner’s mind becomes upright,” it is said: “Mahānāma, the noble disciple whose mind is upright gains satisfaction-in-the-meaning (atthaveda), gains satisfaction-in-the-text (dhammaveda), and gains gladness conjoined with the Dhamma (dhammūpasaṃhita-pāmojja); for the gladdened disciple, joy (pīti) arises.”
Here, “gains satisfaction-in-the-meaning” is said with reference to the contentment (tuṭṭhi) that arises in reliance on the meaning of such expressions as “Such indeed is the Blessed One.” “Gains satisfaction-in-the-text” is said with reference to the contentment that arises in reliance on the wording of the canonical text. It should be understood that “gains gladness conjoined with the Dhamma” is said by way of both together.
Again, the expression “with reference to the deities” in recollection of deities should be understood as said in two ways: (a) by way of the mind that proceeds in the former part with reference to the deities; or (b) by way of the mind that proceeds with reference to qualities similar to the deities’ qualities, qualities that bring about the deity state.
These six recollections, however, succeed only for noble disciples (ariyasāvaka), because the qualities of the Buddha, the Dhamma, and the Saṅgha are clearly manifest to them. They are also endowed with virtue having the quality of being unbroken and the rest, with generosity freed from the stain of stinginess, and with qualities beginning with faith that resemble the qualities of deities of great power.
Again, in the Mahānāma Sutta, when the Blessed One was asked about the support-dwelling (nissaya-vihāra) of a stream-enterer (sotāpanna), these [recollections] were explained in detail precisely to show the stream-enterer’s support-dwelling.
The Gedha Sutta also says: “Bhikkhus, here a noble disciple recollects the Tathāgata: ‘Such indeed is the Blessed One ... pe ... (and so on, as stated at length above) ...’; at that time the disciple’s mind becomes upright, gone out from, freed from, and emerged from craving. ‘Craving,’ bhikkhus, is here a designation for the five strands of sense-pleasure (pañca kāmaguṇā). Bhikkhus, with this as object, some beings here are thus purified.” This was said so that a noble disciple, having purified the mind by way of recollection, might proceed to the higher attainment of highest purity.
The Sambādhokāsa Sutta spoken by the Venerable Mahā-Kaccāna also says: “Wonderful, friends! Amazing, friends! How fully the Blessed One—the knowing one, the seeing one, the Arahant, the Rightly and Fully Enlightened One—has awakened to an opening within constraint, for the purification of beings ... pe ... (and so on, as stated at length above) ... for the realization of nibbāna: namely, the six bases of recollection. Which six? Here, friends, a noble disciple recollects the Tathāgata ... pe ... (and so on, as stated at length above) ... some beings here thus become possessed of the dhamma of purity.” This was said by way of attaining an opening, on the ground that only a noble disciple possesses the dhamma of highest purity.
The Uposatha Sutta¹ also says: “Visākhā, how does the noble uposatha (ariyūposatha) come to be? Visākhā, there is purification of a defiled mind through exertion. And how, Visākhā, does purification of a defiled mind occur through exertion? Here, Visākhā, a noble disciple recollects the Tathāgata.” This was said by way of the mind-cleansing meditation subject (citta-visodhana-kammaṭṭhāna) for a noble disciple observing the uposatha, in order to show that the uposatha is of great fruit.
The Ekādasanipāta² also says: “Mahānāma, a person with faith is a fulfiller; a person without faith is not. A person with energy aroused . . . mindfulness established, concentration attained, and wisdom present, Mahānāma, is a fulfiller; the dull-witted person is not. Established in these five qualities, Mahānāma, you should cultivate six qualities further. Here, Mahānāma, you should recollect the Tathāgata: ‘Such indeed is the Blessed One ... pe ... (and so on, as stated at length above) ... Buddha, Blessed One.’ . . .” This too was said only for a noble disciple: the questioner had asked, “Venerable sir, by which mode of dwelling should we who dwell by diverse modes of dwelling (nānā-vihāra) abide?” and it was said to show the mode in which to abide.
This being so, an ordinary person (puthujjana) endowed with such qualities as purified virtue should also bring [these six recollections] to mind. For even when merely recollecting the qualities of the Buddha and the rest by way of recollection, the mind invariably becomes serene. Through the power of that [serenity], the practitioner may suppress the hindrances, experience abundant gladness, take up insight (vipassanā), and even realize Arahantship—like Phussadeva-thera, the dweller in Kaṭakandhakāra (the Black Forest).
It is told that the Venerable Phussadeva saw a Buddha-form magically created by Māra and thought: “This figure is still possessed of greed, aversion, and delusion, yet it shines so. How then would the Blessed One not shine?³ For he is wholly free from greed, aversion, and delusion.” Having thus obtained joy with the Buddha as object, the elder developed insight and finally attained Arahantship.
Thus, in the Path of Purity composed for the joy of good people, in the Section on the Cultivation of Concentration, the chapter called the Discussion of the six recollections is the seventh chapter.
Notes
¹ The Uposatha Sutta is a discourse in the Book of the Threes of the Aṅguttara Nikāya. The uposatha is the day on which the monastic community assembles fortnightly to recite the disciplinary code; the “noble uposatha” (ariyūposatha) is the observance in which recollection is used as exertion for the purification of a defiled mind.
² “Ekādasanipāta” means the Book of the Elevens in the Aṅguttara Nikāya. Here the treatise identifies the collection but not the discourse by name.
³ The negative particle in this rhetorical question is an editorial supplement enclosed in square brackets in the base text. Without it, the polarity would be reversed, yielding “the Blessed One does not shine.” The present rendering follows the supplemented reading.
三種悅、二義，與這組業處為誰而設
大局 — 雜論在本品的位置
品末之雜論（白話 §7）：先補二判義（義悅・文悅・法相應之悅之分；天隨念「緣於諸天」之二義），再答「誰修得起這六門」——如實出高標（唯聖弟子成就，五處引證），復開許具足清淨戒等德之凡夫作意憶念（富沙提婆長老之事）。本義疏一以貫之之破執（連「我是個虔誠的人」也別攥住）落於本單元。
§01 雜論——三種悅、二義，與這組業處為誰而設 → 白話 §7
品末的雜論〔白話 §7〕先補兩個判義。其一，經說心正直的聖弟子「得義悅、得文悅、得法相應之悅」——依句義而生的滿足是義悅，依聖典文句而生的滿足是文悅，依這兩者合說為法相應之悅：連「歡喜」都被分析到這個地步。其二，天隨念的「緣於諸天」有二義：或依前分緣於諸天而轉的心說，或依緣於「與諸天德同分、能成就天界之德」而轉的心說——兩讀並存，論主不強斷。
然後回答那個實際的問題：誰修得起這六門？論主先如實說出高標：這六隨念唯為聖弟子所成就——因為佛法僧之德對他們是明白顯現的，他們的戒不毀、捨離慳。五處引證（依止住、超出貪求、窄處開徑、聖布薩、十一集之六法）都是對聖弟子說的。然後話鋒一轉：具足清淨戒等德的凡夫也應作意憶念——因為即使只是隨念佛德，心也一定澄淨，鎮伏諸蓋、生起廣大之悅，發起觀，乃至能證阿羅漢果。富沙提婆長老的故事就是給凡夫的信物：見魔所化的佛形相尚且得喜增觀而證果，何況所緣是真德。高標不是門檻，是方向。
§02 破執 — 連「我是個虔誠的人」也別攥住〔解碼者的讀法〕→ 07-01 白話 §1.11・白話 §7
六隨念這組的近處陷阱，不是不信，而是把信本身煉成自我形象：「我是個有信／有德／慷慨的人。」這與第一品的戒禁取同一個形狀——好東西一旦變成「我的標記」，就從燃料變成新的執取。
那條「只到近行、不入安止」〔07-01 白話 §1.11〕，在這裡也有破執的用處：它先替你卸掉一個妄想——以為念佛念到極處就能開悟。不能。六隨念是穩心、淨信、生喜的工程，不是解脫的引擎（解脫仍待後面的觀；雜論裡「發起觀，乃至能證得阿羅漢果」〔白話 §7〕說的正是「隨念→觀」的接力，不是隨念自身直達）。認清這一點，這六道門才用得乾淨：汲取激勵，但不把激勵當成抵達。
給一般讀者
若只帶走一件事：高標不是門檻，是方向（白話 §7）——凡夫也應作意憶念，因為即使只是隨念佛德，心也一定澄淨、鎮伏諸蓋、生起廣大之悅，發起觀。守本單元 §02 之尺：汲取激勵，但不把激勵當成抵達。
想讀本單元全文：白話 §7 即雜論之全段逐段全譯。
Three Kinds of Gladness, Two Interpretations, and Those for Whom This Group of Meditation Subjects Is Set Out
The Big Picture — The place of the Miscellany Discussion in this chapter
The chapter-ending Miscellany Discussion (Vernacular §7) first supplies two interpretive determinations: the distinction among satisfaction-in-the-meaning, satisfaction-in-the-text, and gladness conjoined with the Dhamma; and the two interpretations of “with reference to the deities” in recollection of deities. It then asks, “Who can make these six practices succeed?” It states the high standard faithfully—only noble disciples succeed in them, as supported by five citations—then allows ordinary persons endowed with such qualities as purified virtue to bring them to mind, as shown in the account of Phussadeva-thera. The dismantling of attachment that runs through this Exposition—even refusing to clutch at “I am a devout person”—comes to rest in this unit.
§01 Miscellany Discussion—Three kinds of gladness, two interpretations, and those for whom this group of meditation subjects is set out → Vernacular §7
The chapter-ending Miscellany Discussion 〔Vernacular §7〕 first supplies two interpretive determinations. First, the discourse says that the noble disciple whose mind is upright “gains satisfaction-in-the-meaning, gains satisfaction-in-the-text, and gains gladness conjoined with the Dhamma.” Contentment arising from the meaning of a phrase is satisfaction-in-the-meaning; contentment arising from the wording of the canonical text is satisfaction-in-the-text; together the two are called gladness conjoined with the Dhamma. Even gladness is analyzed to this degree. Second, “with reference to the deities” in recollection of deities has two interpretations: it may be said by way of the mind that proceeds in the former part with reference to the deities, or by way of the mind that proceeds with reference to “qualities similar to the deities’ qualities, qualities that bring about the deity state.” Both readings stand; the author does not force a single decision.
It then answers the practical question: who can make these six practices succeed? The author first states the high standard faithfully: these six recollections succeed only for noble disciples—because the qualities of the Buddha, Dhamma, and Saṅgha are clearly manifest to them, their virtue is unbroken, and their generosity is free from stinginess. Five citations—support-dwelling, emergence from craving, the opening within constraint, the noble uposatha, and the six qualities in the Ekādasanipāta—are all addressed to noble disciples. Then the direction turns: an ordinary person endowed with such qualities as purified virtue should also bring them to mind. Even merely practicing recollection of the qualities of the Buddha invariably makes the mind serene, suppresses the hindrances, brings abundant gladness, takes up insight, and may even realize Arahantship. The story of Phussadeva-thera supplies the ordinary person with evidence: the elder saw a Buddha-form fashioned by Māra and still obtained joy, developed insight, and realized the fruit; how much more when the object is an actual quality. The high standard is not a threshold but a direction.
§02 Dismantling Attachment — Do not clutch even at “I am a devout person” 〔A decoder’s reading〕→ 07-01 Vernacular §1.11・Vernacular §7
The nearby trap in this group of six recollections is not disbelief but forging faith itself into a self-image: “I am a person of faith, virtue, and generosity.” This has the same shape as attachment to rules and observances in the first chapter. Once a good thing becomes “my badge,” it ceases to be fuel and becomes a new attachment.
The statement that these practices “reach access only and do not enter absorption” 〔07-01 Vernacular §1.11〕 also serves here to dismantle attachment. It first removes a delusion for you—the thought that recollecting the Buddha to an extreme will itself produce awakening. It will not. The six recollections are a work of steadying the mind, purifying faith, and generating joy; they are not the engine of liberation. Liberation still awaits the later cultivation of insight. When the Miscellany Discussion says “take up insight and even realize Arahantship” 〔Vernacular §7〕, it describes a relay from recollection to insight, not recollection itself arriving directly. Once this is understood, the six doors can be used cleanly: draw on inspiration without mistaking inspiration for arrival.
For the General Reader
If you retain only one point, let it be this: the high standard is not a threshold but a direction (Vernacular §7). An ordinary person should also bring the recollections to mind, because even merely recollecting the qualities of the Buddha invariably makes the mind serene, suppresses the hindrances, brings abundant gladness, and takes up insight. Keep the measure of §02 in this unit: draw on inspiration without mistaking inspiration for arrival.
To read this unit in full: Vernacular §7 gives the complete, paragraph-by-paragraph rendering of the Miscellany Discussion.
考據Apparatus
一、科判定位
品名 第七品〈六隨念〉，巴利作 Cha-anussati-niddesa〔Vism VII〕。本篇承本品七節之第7節〔Pakiṇṇaka-kathā 雜論〕，於校文之目作「六隨念總說 — 只到近行，不入安止」。
節域與頁域 本節 pp.226–228，即 [V i 226]–[V i 228]；全品 pp.197–228，即 [V i 197]–[V i 228]。節界之葉與鄰節共之（節1 與節2 同起訖於 [V i 213]，節2 與節3 同起訖於 [V i 218]，節3 與節4 同起訖於 [V i 221]，節6 與節7 同起訖於 [V i 226]——四處皆為一葉之內轉節，非重出；節4 訖 [V i 222] 而節5 起 [V i 223]、節5 訖 [V i 224] 而節6 起 [V i 225]，二界不共葉）。
分節 本節不分節（body 已在標的之內），於分節總表以單列入之（節7）；逐列見本篇《總覽》與品之《總覽》。
前後接點 本節為本品七節之末，前承節6〔Devatānussati 天隨念〕。品之前後接點逐字見節1 之〔前品接點〕與節7 之〔後品接點〕二段；七節之接句與分節逐處見品之《總覽》。
後品接點 十隨念之總標於 [V i 197] 一次列盡十目，本品唯開演其前六；其後四目——maraṇānussati、kāyagatāsati、ānāpānasati、upasamānussati——之開演在〔Vism VIII〕。品末 [V i 228] 之 paricchedo 收束全品。
二、詞義與譯語
本目只記本品用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。本編既有校讀與規範詞表相左者，於本目末誌之。
通品之法
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ariyasāvaka | 聖弟子 | 論斷六隨念 ariyasāvakānaṃ yeva ijjhanti，唯聖弟子成就 | [V i 226] |
| puthujjana | 凡夫 | 論繼而開許：具淨戒等德之凡夫亦應作意，cittaṃ pasīdati yeva | [V i 227]–[V i 228] |
（品級共通列——六隨念全品通用，各單元同載）
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| upacāra-samādhi | 近行定 | 六隨念之所止；論凡六處作 appanaṃ appatvā ... upacāra- 之式 | [V i 212]・[V i 217]・[V i 221]・[V i 222]・[V i 224]・[V i 225] |
| appanā-samādhi | 安止定 | 六隨念皆不入；其由作 gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā | 同上六處 |
| vitthārakathāmukha | 詳論門 | 六節各以 vitthārakathāmukhaṃ 為結語，凡六見 | [V i 213]・[V i 218]・[V i 221]・[V i 222]・[V i 224]・[V i 226] |
既有校讀與規範詞表相左之四處 本品白話從規範詞表；相左者皆在既有校讀一面：acchiddāni 既有校讀作「不缺」而規範詞表定「不穿」；asabalāni 既有校讀作「不染」而規範詞表定「無斑」；akālika 既有校讀作「無時／不待時」而規範詞表定「即時」；samādhisaṃvattanikāni 既有校讀作「能引定」而規範詞表定「引致定」。四處皆入本編詞表，逐詞定其讀。
三、異讀
材料唯二 ①本品巴利底本所保之 PTS 校勘段〔各節末之 footnote／apparatus 塊，逐字保源〕；②CSCD 對勘節本，讀而不錄全文，只記異讀點。誌錄不判。
甲・PTS 校勘段之全數普查 本品校勘註共 171 條〔p.213 之三條於節1 末與節2 首重出，已去重〕。其中載寫本異讀者 126 條，餘 45 條為經藏出處或編者說明，歸目四。126 條依所載之形態分：詞形 98 條、有無 22 條、註記 6 條〔即所載非詞形而為經名、出處或版本之記〕。
甲・逐處誌錄 下表逐條照錄，一字不改，校勘段原有之強調標記一併保形；「類」欄唯就其所載之形態分，不作取捨。
| 位置 | 註 | 誌錄〔逐字〕 | 類 |
|---|---|---|---|
| [V i 226] | ¹ | Bʰᵐ dhammapa-. | 詞形 |
| [V i 226] | ² | Sʰ omits. | 有無 |
| [V i 226] | ³ | Bʰᵐ omit. | 有無 |
| [V i 227] | ¹ | Sʰᵇ omit. | 有無 |
| [V i 227] | ² | Bʰᵐ uttari. | 詞形 |
| [V i 227] | ⁶ | P.T.S. *ed.* ⁰vihārehi. | 詞形 |
| [V i 227] | ⁷ | P.T.S. *ed.* vihātabban. | 詞形 |
| [V i 227] | ⁸ | Sʰᵇ anussava-vasenā pi. | 詞形 |
| [V i 228] | ¹ | Bʰᵐ ⁰bhitvā. | 詞形 |
| [V i 228] | ² | Bʰᵐ Kaṭa-andhakāra⁰; Sʰ Kaṭakandaravāsi. *See Jāt.* iv, 490; vi, 30. | 詞形 |
| [V i 228] | ³ | Sʰ omits. | 有無 |
| [V i 228] | ⁴ | Sʰᵇ Bʰᵐ omit. | 有無 |
乙・CSCD 異讀點誌錄 就上表中詞形分歧較著者及本文自出之異誦，逐點以對勘節本實測；查無即記無，零命中亦記。
| 位置 | PTS 本文所讀 | PTS 校勘所載 | CSCD 節本實測 |
|---|---|---|---|
| [V i 226] | taṃ pubbabhāge vā | Bʰᵐ omit.〔指 vā〕 | 作 pubbabhāge devatā ārabbha，無 vā |
| [V i 228] | Kaṭakandhakāravāsī | Bʰᵐ Kaṭa-andhakāra⁰; Sʰ Kaṭakandaravāsi. | kaṭaandhakāravāsī 1 見 |
| [V i 228] | [na³]・[so hi⁴] 二處為 PTS 編者所補 | Sʰ omits.／Sʰᵇ Bʰᵐ omit. | 作 kathaṃ nu kho bhagavā na sobhati, so hi sabbaso vītarāgadosamoho——二者俱有 |
四、論主引據
論主自引之處，逐處繫頁錨；經藏出處唯本文自標或本品校勘段所載者記之，不代考定。「校勘所載」欄之文字逐字照錄。
甲・引經與引論
| 位置 | 引式〔逐字〕 | 所引之要 | 出處 |
|---|---|---|---|
| [V i 226] | Mahānāma-sutte⁴ ca sotāpannassa nissayavihāraṃ puṭṭhena Bhagavatā ... etā vitthārato kathitā. | 五經之一 | 校勘所載 See quotation above. |
| [V i 226] | Gedhasutte⁵ pi: idha, bhikkhave, ariyasāvako Tathāgataṃ anussarati ... | 五經之二 | 校勘所載 A. iii, 312. |
| [V i 227] | Āyasmatā Mahā-Kaccānena desite Sambādhokāsa-sutte³ pi: acchariyaṃ, āvuso, abbhutaṃ, āvuso ... | 五經之三；本文自標說者為大迦旃延 | 校勘所載 A. iii, 314. |
| [V i 227] | Uposathasutte⁴ pi: kathañ ca, Visākhe, ariyūposatho hoti? | 五經之四 | 校勘所載 A. i, 206 f. |
| [V i 227] | Ekādasanipāte⁵ pi: saddho, Mahānāma, ārādhako hoti, no assaddho. | 五經之五；本文自標集名 | 校勘所載 A. v, 333. |
| [V i 228] | Kaṭakandhakāravāsī² Phussadevatthero viya. So kir' āyasmā ... | 富沙提婆長老之事 | 校勘所載 See Jāt. iv, 490; vi, 30. |
乙・引式之數 本品自引之標式，以本欄實測：Yath' āha 5 處、Yathā 'ha 1 處、Ten' eva c' āha 1 處、Āha c' ettha 1 處、Vuttam h' etaṃ 1 處、Vuttaṃ pi c' etaṃ 1 處、Ten' āhu Porāṇā 2 處、Sutte pana 1 處、Aṭṭhakathāyaṃ 1 處、idañ c' ettha suttaṃ vitthāretabbaṃ 2 處。此數唯就本品之域，不及全書。
五、譬喻·修辭
本目只記本品譬喻之所在與其所配，不作文學評價。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| [V i 228] | Mārena nimmitaṃ Buddharūpaṃ disvā 而起 Buddhārammaṇaṃ pītiṃ | 魔所化之佛形反成觀之緣 |
修辭之可核觀察 ①六節之收束句式一律：首句一律作 Tasmā have appamādaṃ kayirātha sumedhaso,，次句唯隨念之名異，繼以 vitthārakathāmukhaṃ 之結語；本欄實測各 6 見。②「不入安止」之句式亦 6 見，其所繫之由同一句型；五見作 gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā，捨隨念一見作 nānappakāracāgaguṇānussaraṇādhimuttatāya——多 cāga- 一分〔各數皆本欄實測〕。③身之喻唯三節有：佛與法二節作 cetiyagharaṃ iva，僧節作 uposathāgāraṃ，戒・捨・天三節無身喻。④戒節之譬喻集中於衣與牛二類，捨節與天節則無譬喻而以逐詞釋為體。以上諸數唯就本品之域實測，不及全書。
六、章內互讀
每指皆帶錨；所指之章唯就本品文中可核之名相立，不代考定。
| 本品之處 | 所指 | 可核之由 |
|---|---|---|
[V i 228] vipassanaṃ ārabhitvā arahattaṃ yeva sacchikareyya | 〔Vism XVIII〕 | 論自言由隨念起觀而得阿羅漢；觀之開演在慧品 |
[V i 228] 品末 samādhibhāvanādhikāre | 〔Vism III〕–〔Vism XIII〕 | 論自繫本品於定修習一部之下 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Chapter title Chapter 7, “The six recollections,” is Cha-anussati-niddesa in Pāli 〔Vism VII〕. This unit is section 7 of the chapter’s seven sections, Pakiṇṇaka-kathā, Miscellany Discussion; in the construal outline it falls under “general account of the six recollections—reaching access only, not entering absorption.”
Section and page range This section covers pp.226–228, namely [V i 226]–[V i 228]; the full chapter covers pp.197–228, namely [V i 197]–[V i 228]. At four section boundaries, adjacent sections share a leaf (sections 1 and 2 both begin or end at [V i 213], sections 2 and 3 at [V i 218], sections 3 and 4 at [V i 221], and sections 6 and 7 at [V i 226]); in every case, the text turns to the next section within a single leaf and is not duplicated. Two boundaries do not share a leaf: section 4 ends at [V i 222] while section 5 begins at [V i 223], and section 5 ends at [V i 224] while section 6 begins at [V i 225].
Subdivision This section has no subsections (the body is already within the target size), so it appears as a single row, section 7, in the subdivision table. See this unit’s Overview and the chapter Overview for the row-by-row record.
Connections before and after This is the last of the chapter’s seven sections. It follows section 6, Devatānussati, recollection of deities. The chapter’s preceding and following connections are recorded verbatim in the “Connection to the Previous Chapter” paragraph of section 1 and the “Connection to the Following Chapter” paragraph of section 7. The links and subdivisions of all seven sections are recorded individually in the chapter Overview.
Connection to the following chapter The general heading of the ten recollections lists all ten at once at [V i 197], but this chapter expounds only the first six. The remaining four—maraṇānussati, kāyagatāsati, ānāpānasati, and upasamānussati—are expounded in 〔Vism VIII〕. The paricchedo at [V i 228] closes the entire chapter.
II. Terms and Renderings
This heading records only how terms function and are located in this chapter. The normative glossary governs the reading of terms; this heading does not decide terms not settled there. Where an earlier construal reading differs from the normative glossary, the difference is recorded at the end of this heading.
Rules shared across the chapter
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ariyasāvaka | noble disciple | The treatise states ariyasāvakānaṃ yeva ijjhanti: the six recollections succeed only for noble disciples | [V i 226] |
| puthujjana | ordinary person | The treatise then allows an ordinary person endowed with such qualities as purified virtue to bring them to mind: cittaṃ pasīdati yeva | [V i 227]–[V i 228] |
(Chapter-level common rows—applicable throughout the six recollections and repeated in every unit)
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| upacāra-samādhi | access concentration | The point at which all six recollections stop; in all six instances the treatise uses the form appanaṃ appatvā ... upacāra- | [V i 212]・[V i 217]・[V i 221]・[V i 222]・[V i 224]・[V i 225] |
| appanā-samādhi | absorption concentration | None of the six recollections enters it; the reason is given as gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā | the same six locations |
| vitthārakathāmukha | detailed exposition | Each of the six sections closes with vitthārakathāmukhaṃ; six occurrences in all | [V i 213]・[V i 218]・[V i 221]・[V i 222]・[V i 224]・[V i 226] |
Four places where an earlier construal reading differs from the normative glossary The vernacular in this chapter follows the normative glossary. All four differences occur only in the earlier construal: for acchiddāni, the earlier construal has “unbroken,” while the normative glossary binds “untorn”; for asabalāni, the earlier construal has “unstained,” while the normative glossary binds “unspotted”; for akālika, the earlier construal has “timeless / without delay,” while the normative glossary binds “immediate”; for samādhisaṃvattanikāni, the earlier construal has “capable of inducing concentration,” while the normative glossary binds “leading to concentration.” All four are entered in this edition’s glossary and settled word by word.
III. Variant Readings
Two materials only (1) the PTS apparatus blocks preserved in the chapter’s Pāli base text (the footnote/apparatus block at the end of each section, preserving the source verbatim); (2) the CSCD collation extracts, read but not reproduced in full, with only variant points recorded. The record does not decide between readings.
A. Complete survey of the PTS apparatus blocks The chapter’s apparatus contains 171 notes in all; three notes on p.213 are repeated at the end of section 1 and the beginning of section 2 and have been deduplicated. Of these, 126 record manuscript variants; the remaining 45 are canonical references or editorial explanations and belong under Heading Four. The 126 variant notes divide by the forms actually recorded into 98 word-form variants, 22 presence-or-absence variants, and 6 annotation variants, where the recorded material is not a word form but a title, source, or edition note.
A. Record by locus The following table reproduces every item exactly as it appears, including the original emphasis marks in the apparatus. The “Class” column categorizes only the form recorded and does not choose among readings.
| Location | Note | Record 〔verbatim〕 | Class |
|---|---|---|---|
| [V i 226] | ¹ | Bʰᵐ dhammapa-. | word form |
| [V i 226] | ² | Sʰ omits. | presence or absence |
| [V i 226] | ³ | Bʰᵐ omit. | presence or absence |
| [V i 227] | ¹ | Sʰᵇ omit. | presence or absence |
| [V i 227] | ² | Bʰᵐ uttari. | word form |
| [V i 227] | ⁶ | P.T.S. *ed.* ⁰vihārehi. | word form |
| [V i 227] | ⁷ | P.T.S. *ed.* vihātabban. | word form |
| [V i 227] | ⁸ | Sʰᵇ anussava-vasenā pi. | word form |
| [V i 228] | ¹ | Bʰᵐ ⁰bhitvā. | word form |
| [V i 228] | ² | Bʰᵐ Kaṭa-andhakāra⁰; Sʰ Kaṭakandaravāsi. *See Jāt.* iv, 490; vi, 30. | word form |
| [V i 228] | ³ | Sʰ omits. | presence or absence |
| [V i 228] | ⁴ | Sʰᵇ Bʰᵐ omit. | presence or absence |
B. Record of CSCD variant points The collated section text was tested for the more substantial word-form differences in the table above and for alternate readings supplied in the body. A zero result is recorded as such; absence is recorded even when no occurrence is found.
| Location | PTS Main-text Reading | PTS Apparatus Record | CSCD Section-text Result |
|---|---|---|---|
| [V i 226] | taṃ pubbabhāge vā | Bʰᵐ omit. 〔referring to vā〕 | reads pubbabhāge devatā ārabbha, without vā |
| [V i 228] | Kaṭakandhakāravāsī | Bʰᵐ Kaṭa-andhakāra⁰; Sʰ Kaṭakandaravāsi. | kaṭaandhakāravāsī occurs once |
| [V i 228] | [na³] and [so hi⁴] are two PTS editorial supplements | Sʰ omits. / Sʰᵇ Bʰᵐ omit. | reads kathaṃ nu kho bhagavā na sobhati, so hi sabbaso vītarāgadosamoho—both are present |
IV. The Commentator’s Citations
Every citation made by the author is attached to a page anchor. Only sources explicitly named in the body or recorded in the chapter’s apparatus are included; this edition does not identify them independently. Text in the “Apparatus Record” column is reproduced verbatim.
A. Scriptural and commentarial citations
| Location | Citation Form 〔verbatim〕 | Point of the Citation | Source |
|---|---|---|---|
| [V i 226] | Mahānāma-sutte⁴ ca sotāpannassa nissayavihāraṃ puṭṭhena Bhagavatā ... etā vitthārato kathitā. | first of five discourses | apparatus records See quotation above. |
| [V i 226] | Gedhasutte⁵ pi: idha, bhikkhave, ariyasāvako Tathāgataṃ anussarati ... | second of five discourses | apparatus records A. iii, 312. |
| [V i 227] | Āyasmatā Mahā-Kaccānena desite Sambādhokāsa-sutte³ pi: acchariyaṃ, āvuso, abbhutaṃ, āvuso ... | third of five discourses; the body names Mahā-Kaccāna as speaker | apparatus records A. iii, 314. |
| [V i 227] | Uposathasutte⁴ pi: kathañ ca, Visākhe, ariyūposatho hoti? | fourth of five discourses | apparatus records A. i, 206 f. |
| [V i 227] | Ekādasanipāte⁵ pi: saddho, Mahānāma, ārādhako hoti, no assaddho. | fifth of five discourses; the body identifies the collection | apparatus records A. v, 333. |
| [V i 228] | Kaṭakandhakāravāsī² Phussadevatthero viya. So kir' āyasmā ... | the account of Phussadeva-thera | apparatus records See Jāt. iv, 490; vi, 30. |
B. Number of citation formulas Measured within this chapter, the author’s self-citation formulas occur as follows: Yath' āha 5 times, Yathā 'ha once, Ten' eva c' āha once, Āha c' ettha once, Vuttam h' etaṃ once, Vuttaṃ pi c' etaṃ once, Ten' āhu Porāṇā twice, Sutte pana once, Aṭṭhakathāyaṃ once, and idañ c' ettha suttaṃ vitthāretabbaṃ twice. These counts apply only to this chapter, not to the whole work.
V. Similes and Rhetoric
This heading records only where the chapter’s similes occur and the points to which they are applied; it offers no literary evaluation.
| Location | Simile | Point Illustrated |
|---|---|---|
| [V i 228] | Mārena nimmitaṃ Buddharūpaṃ disvā, giving rise to Buddhārammaṇaṃ pītiṃ | the Buddha-form created by Māra becomes instead an occasion for insight |
Verifiable points from observing the rhetoric (1) The closing formula is uniform across all six sections: the first line is always Tasmā have appamādaṃ kayirātha sumedhaso,; only the recollection’s name changes in the second line; the formula is followed by a close containing vitthārakathāmukhaṃ. Each pattern occurs 6 times. (2) The “does not enter absorption” formula also occurs 6 times, and the reason attached to it follows the same sentence pattern. Five occurrences have gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā; the single occurrence in recollection of generosity has nānappakāracāgaguṇānussaraṇādhimuttatāya, with the additional element cāga-. Every count here was measured within this chapter. (3) Body similes appear in only three sections: the Buddha and Dhamma sections use cetiyagharaṃ iva, while the Sangha section uses uposathāgāraṃ; the Virtue, Generosity, and Deities sections have no body simile. (4) The Virtue section concentrates its similes in two groups, cloth and cattle; the Generosity and Deities sections contain no simile and proceed instead by word-by-word explanation. All these counts were measured only within this chapter, not across the whole work.
VI. Intratextual Cross-Reading
Every reference carries an anchor. The chapters indicated are identified only by terms verifiable in this chapter; this edition does not determine them independently.
| Location in This Chapter | Reference | Verifiable Basis |
|---|---|---|
[V i 228] vipassanaṃ ārabhitvā arahattaṃ yeva sacchikareyya | 〔Vism XVIII〕 | the treatise itself says that recollection gives rise to insight and leads to Arahantship; the exposition of insight is in the wisdom division |
[V i 228] chapter-ending samādhibhāvanādhikāre | 〔Vism III〕–〔Vism XIII〕 | the treatise itself places this chapter under the division on the cultivation of concentration |
VII. Transmission
This edition advances no position in its apparatus on questions concerning authorship, textual transmission, or the history of commentaries.